Measuring superstitious belief: why lucky charms matter

A large body of research has attempted to develop theories about the function and origin of superstitious beliefs on the basis of the psychological correlates of such beliefs. Most of this work has measured superstitious belief using the Paranormal Belief Scale (PBS). However, this scale refers solely to negative superstitions (e.g., breaking a mirror will cause bad luck) and omits items referring to positive superstitions (e.g., carrying a lucky charm will bring good luck). The two studies reported here found significant interactions between belief in negative and positive superstitions, and several individual difference measures. These findings have important implications for theory development, demonstrate that the PBS is an incomplete measure of superstitious belief, and highlight the need for future measures to include items referring to positive superstitions.     

迷信心理研究述评

迷信在西方心理学界一直是一个比较热门的研究课题,而国内心理研究者对这方面的研究还没有给予足够的重视。文章从迷信的定义、理论以及影响因素三个方面对迷信心理研究做了阐述,并总结了目前迷信心理研究的不足：首先,到目前为止迷信的定义还没有得到统一。其次,迷信心理理论研究还有待进一步完善。再次,对迷信心理的影响因素研究结果存在较大的争论,迷信心理测量工具的信效度以及文化适用性有待进一步检验。迷信心理研究今后应在迷信内涵、测量工具以及实证研究方面进行深入探索     

自我概念一致性与幸福感间的关系：文化的调节作用

自我概念一致性已经被证明对于享乐的和自我实现的幸福感具有促进作用。然而文化可以影响它们之间的关系。西方人崇尚个人主义, 具有独立型自我构念和低水平的辩证思维, 因此他们的自我概念一致性较高, 且对幸福感具有强烈的促进作用。而东方人崇尚集体主义, 具有互依型自我构念和高水平的辩证思维, 因此他们的自我概念一致性较低, 且对幸福感的促进作用微弱。未来的研究需要在特质以外的人格水平上, 检验不同分类标准下的自我概念一致性与文化和多种类型的幸福感间的关系。并且探索文化发挥作用的其他机制, 解析文化与自我概念相互作用, 共同影响幸福感的深层机制。     

The multiple determination of well-being: Independent effects of positive traits,needs, goals,selves, social supports,and cultural contexts

Although most researchers acknowledge that subjective well-being (SWB) is multiply determined, little research and theory simultaneously considers the effects of many types of determinants, located at many different levels of analysis. Guided by a six-level model of “optimal human being” (Sheldon, 2004, ‚Optimal Human Being: An Integrated Multi-level Perspective’ (Erlbaum, Mahwah, N.J.)), we tested the hypothesis that psychological need-satisfaction, a positive Big Five trait profile, good personal goal-progress, high self-esteem, positive social support, and a happiness-conducing cultural membership would each uniquely predict SWB. These hypotheses were confirmed, supporting the hierarchical perspective and irreducibility assumption that under-girded the research. Implications for SWB theory and interventions, and for the task of integrating the many different types of personality constructs that exist, are discussed.     

主观幸福感与文化的关系研究综述

西方研究者建立了四个文化模型来解决主观幸福感的文化普遍性和特殊性的争议。遗憾的是,现有的模型各执一端。实证研究也偏重于幸福感的文化特殊性研究。近年来,国内开始重视主观幸福感的跨文化研究,并发现了幸福感的中西差异。未来研究的重点是整合有关理论,解决文化争议,采取主位研究策略,提高实证研究的效度。     

灾区民众的公正观与幸福感及其与非灾区的比较

作为公德的社会公正与作为私情的个人幸福,是个体作为社会成员的两个方面,二者在逻辑上是统一的,以往的心理学研究也证实了这一点,但在低标准下,二者却可能出现分离。本研究探讨了灾区民众的公正观和幸福感及其与非灾区的对比,以及中国本土文化背景下二者的关系。本研究发现,与非灾区相比,处在灾区的民众持有更高的公正观与更平和的情感状态,男性尤其如此,并且其情感幸福对公正观有微弱的正向预测（主要是积极情感）,但八个月后随着公正观与幸福感的回落,这种关联变得不显著。民众的情感幸福与公正观在常态下表现为分离的关系,但生活满意度这一幸福感的认知因素却与公正观一直有正向的关联。总之,情感幸福、认知幸福与社会认知的矛盾、变换关系,暗示了建立在私情基础之上的、在灾难中不断强化的中国人特定的情感与理性诉求。     

Relationship between religious belief and happiness in Oman: a statistical analysis

This paper explores the relationship between religiosity and happiness among the multicultural people in Oman. A sample of 335 respondents from all walks of life in Oman was analysed using the mean happiness value and their religiousness, religion, age, education level and nationality. The findings were verified using regression and correlation analysis. It was observed that regardless of the religious belief, the level of happiness among people increases with the increasing level of religiousness. The findings could be useful not only to the general public, but also to psychologist and mental health professionals. People with depression, suicidal tendencies, low self-esteem and so on may possibly be treated with religious practices and activities. If such techniques show effectiveness, they may help to bring improvements in mental health and well-being treatments. One unique aspect of this study is that the sample consisted of people from various nationalities, religions and cultural backgrounds living in Oman.     

“蚁族”群体的公正世界信念与幸福感研究

以居住在北京小月河地区的304名“蚁族”为被试,采用公正世界信念问卷、积极消极情感问卷和生活满意度问卷,考察了一般公正世界信念、个人公正世界信念以及幸福感之间的关系,结果表明:(1)“蚁族”的生活满意度偏低,但其情绪状态仍然乐观,积极情感体验较高,且具有较高水平的公正世界信念;(2)公正世界信念对幸福感有显著的正向预测作用,公正世界信念水平越高的“蚁族”越幸福;(3)个人公正世界信念在一般公正世界信念和幸福感间起中介作用,即越相信世界是公正的“蚁族”更倾向于相信自己已经或即将受到的对待是公正的,最终提升幸福感。     

不同留守时间下儿童公正感的特点及其与主观幸福感的关系

采用公正感问卷,生活满意度问卷和积极/消极情感问卷,选取5-8年级565名留守儿童和640名非留守儿童进行调查,探讨不同留守时间下儿童公正感的特点及其与主观幸福感(生活满意度,积极情感,消极情感)的关系。结果表明:(1)不同留守时间下,儿童的公正感得分存在边缘显著性差异(p=0.055);(2)总体上,留守儿童的公正感得分显著低于非留守儿童。具体讲,留守4年半以下和4年半～10年,儿童的公正感得分均显著低于非留守儿童;留守10年以上的儿童公正感得分和非留守儿童不存在差异;(3)各留守时间下,公正感对于生活满意度、积极情感均具有显著地正向预测作用,但对于消极情感仅在特定时间具有显著负向预测作用。表明,留守时间是影响儿童公正感特点及其和主观幸福感关系的重要因素。     

社会通则及其有关研究

长期以来,心理学对文化差异的研究以价值观为主导。2002年Leung等人提出了社会通则概念（Social Axiom）,使得对文化差异的研究有了新载体。社会通则区别于价值观、社会态度、人格特质等概念,它是个体对于他人、社会、物质和精神世界的一般化信念,特指个体对两个概念或者两个实体关系的一般性认识。研究者编制的社会通则问卷具有良好的信效度。该问卷在40多个国家的应用表明,社会通则在不同文化和社会背景下具有共同的5个维度,即愤世嫉俗、社会多样性、付出有回报、宗教性和命运控制。社会通则的研究从新视角探讨了文化差异以及心理机制和行为表现的关系,为社会心理学提供了新的研究方向。     

Gendered Division of Childrearing: Ideals,Realities, and the Relationship to Parental Well-Being

Recent cultural expectations about fathers' involvement in childrearing may have changed more rapidly than fathers' behaviors, creating discrepancies between parenting ideals and realities that can generate tensions in family life. In this study, a 1999 national probability sample of 234 married parents, both mothers and fathers expressed strongly egalitarian ideals that fathers should be equally involved in child-rearing across five nurturant domains—discipline, emotional support, play, monitoring, and care-giving—as well as in financial support. In contrast, mothers perceived much less father involvement in actual parenting than fathers perceived—especially in disciplining and providing emotional support for their children. Ideal–actual discrepancies were related to well-being: if fathers were seen as less than ideally involved in nurturant parenting, parents reported more stress and fathers who perceived greater than ideal father involvement in financial support were more likely to say the division of household labor was unfair to the mother. Ideal–actual gaps differed for mothers and fathers and were sometimes differentially related to well-being. For example, less than ideal father involvement in disciplining children was associated with mothers' higher stress levels, and the discrepancy in expectations about father involvement in play and monitoring children was correlated with mothers' increased feelings of unfairness in the household division of labor. On the other hand, fathers who felt an ideal–actual gap in disciplining children almost always felt overly involved in discipline and were less likely to report that the division of labor in the household was unfair to their spouses.